In the Bhagavatam, it is stated that the ideas of the intellect lead to samsara, and these ideas are based on the three qualities of prakriti – sattva, rajas and tamas.
Thus samsara is akin to a dream:
In the Srimad Bhagavatam, the Lord says to Uddhava:
श्रीमद्भागवतपुराणम्/स्कन्धः ११/अध्यायः ११
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श्रीभगवानुवाच
बद्धो मुक्त इति व्याख्या गुणतो मे न वस्तुत: ।
गुणस्य मायामूलत्वान्न मे मोक्षो न बन्धनम् ॥ १ ॥
शोकमोहौ सुखं दु:खं देहापत्तिश्च मायया ।
स्वप्नो यथात्मन: ख्याति: संसृतिर्न तु वास्तवी ॥ २ ॥
The Devi Bhagavata also clearly states this:
देवीभागवतपुराणम्/स्कन्धः ०१/अध्यायः १८
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न देहो न च जीवात्मा नेन्द्रियाणि परन्तप ।
मन एव मनुष्याणां कारणं बन्धमोक्षयोः ॥ ३९ ॥
(The second line above is also found in the famous Maitrayani and Brahmabindu Upanishads.)
There is no body, no jivatma, no senses. The mind is the cause of bondage of humans and also the cause of liberation.
शुद्धो मुक्तः सदैवात्मा न वै बध्येत कर्हिचित् ।
बन्धमोक्षौ मनःसंस्थौ तस्मिञ्छान्ते प्रशाम्यति ॥ ४० ॥
The Atman is ever pure, ever free. So there is no bondage to the Atman.
शत्रुर्मित्रमुदासीनो भेदाः सर्वे मनोगताः ।
एकात्मत्वे कथं भेदः सम्भवेद्द्वैतदर्शनात् ॥ ४१ ॥
Enemy, friend, indifference – these differences are all imaginations of the mind. When the Atman is the same everywhere and in everyone, where does the difference come from? All these differences arise from the dualistic vision.
जीवो ब्रह्म सदैवाहं नात्र कार्या विचारणा ।
भेदबुद्धिस्तु संसारे वर्तमाना प्रवर्तते ॥ ४२ ॥
I, the sentient one, am always Brahman. There is no doubt about this. Difference exists only in samsara. (There is no difference in liberation).
Even in the famous treatise Narayaneeyam, this point is clearly stated:
नारायणीयम्/दशकम् ९४
https://sa.wikisource.org/s/7nz
94th dashaka:
याथार्थ्यात्त्वन्मयस्यैव हि मम न विभो वस्तुतो बन्धमोक्षौ
मायाविद्यातनुभ्यां तव तु विरचितौ स्वप्नबोधोपमौ तौ ।
बद्धे जीवद्विमुक्तिं गतवति च भिदा तावती तावदेको
भुङ्क्ते देहद्रुमस्थो विषयफलरसान्नापरो निर्व्यथात्मा ॥ ५॥
In the transcendental view, because I am You, there is no real bondage and liberation. Bandha-moksha is due to the differences in the maya-created illusory form of Ishwara and avidya-created jiva. These (bandha-moksha) can be compared to dreaming and waking.
There is a famous commentary on the Narayaneeyam. The commentary on this verse is here: https://groups.google.com/g/advaitin/c/8uCaO1Qdov0.
The Narayaneeyam is composed as the essence of the Srimad Bhagavatam.
We can see in Vedavyasa’s literary corpus that the that bondage and liberation are not real.
Om